Psalms 45:8

45:8 All your garments are perfumed with ¹  myrrh, aloes, and cassia.

From the luxurious palaces ²  comes the music of stringed instruments that makes you happy. ³ 

Psalms 104:2

104:2 He covers himself with light as if it were a garment.

He stretches out the skies like a tent curtain,

Matthew 17:2

17:2 And he was transfigured before them. ⁴  His ⁵  face shone like the sun, and his clothes became white as light.

Mark 9:3

9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them.

Philippians 3:9

3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ⁶  – a righteousness from God that is in fact ⁷  based on Christ’s ⁸  faithfulness. ⁹ 

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ¹⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Philippians 1:16

1:16 The latter do so from love because they know that I am placed here for the defense of the gospel.

Philippians 1:1

Salutation

1:1 From Paul ¹¹  and Timothy, slaves ¹²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹³  with the overseers ¹⁴  and deacons.

Philippians 1:5

1:5 because of your participation ¹⁵  in the gospel from the first day until now. ¹⁶ 

Revelation 1:14

1:14 His ¹⁷  head and hair were as white as wool, even as white as snow, ¹⁸  and his eyes were like a fiery ¹⁹  flame.

[45:8]  ¹ tn The words “perfumed with” are supplied in the translation for clarification.

[45:8]  ² tn Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.

[45:8]  ³ tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”

[17:2]  ⁴ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ⁵ tn Here καί (kai) has not been translated.

[3:9]  ⁶ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  ⁷ tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ⁸ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ⁹ tn Or “based on faith.”

[3:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹⁴ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:5]  ¹⁵ sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).

[1:5]  ¹⁶ tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.

[1:14]  ¹⁷ tn Here δέ (de) has not been translated.

[1:14]  ¹⁸ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

[1:14]  ¹⁹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.